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At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student’s inborn awareness that there is nothing just, noble, or beautiful about maximizing one’s own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good.
With Ascent to the Beautiful, William H. F. Altman completes his five-volume reconstruction of the Reading Order of the Platonic dialogues. This book covers Plato’s elementary dialogues, grappling from the start with F. D. E. Schleiermacher, who created an enduring prejudice against the works Plato wrote for beginners. Recognized in antiquity as the place to begin, Alcibiades Major was banished from the canon but it was not alone: with the exception of Protagoras and Symposium, Schleiermacher rejected as inauthentic all seven of the dialogues this book places between them. In order to prove their authenticity, Altman illuminates their interconnections and shows how each prepares the student to move beyond self-interest to gallantry, and thus from the doctrinal intellectualism Aristotle found in Protagoras to the emergence of philosophy as intermediate between wisdom and ignorance in Symposium, en route to Diotima’s ascent to the transcendent Beautiful. Based on the hypothesis that it was his own eminently teachable dialogues that Plato taught—and bequeathed to posterity as his Academy’s eternal curriculum—Ascent to the Beautiful helps the reader to imagine the Academy as a school and to find in Plato the brilliant teacher who built on Homer, Thucydides, and Xenophon.
An attention-grabbing, thought-provoking exploration of the life of the word "asshole," by a renowned linguist and author
The author of The Seven Storey Mountain explores the mysticism of Saint John of the Cross. The only thing that can save the world from complete moral collapse is a spiritual revolution. . . . The desire for unworldliness, detachment, and union with God is the most fundamental expression of this revolutionary spirit. In Ascent to Truth, author and Trappist Monk Thomas Merton makes an impassioned case for the importance of contemplation. Drawing on a range of thinkers—from Carl Jung to Pope Pius XII—Merton defines the nature of contemplative experience and shows how the Christian mysticism of sixteenth-century Spanish Carmelite Saint John of the Cross offers essential answers to our disquieting and troubling times. “For any who have the desire to look into meditation and contemplation . . . this is the book for which they have waited.” —New York Herald Tribune Book Review “For those who may be curious about mysticism, and for those who may be called to a life of contemplation, this is an excellent book.” —Catholic World
The author of The More Beautiful World Our Hearts Know Is Possible explores the history and potential future of civilization, tracing the converging crises of our age to the illusion of the separate self Our disconnection from one another and the natural world has mislaid the foundations of science, religion, money, technology, economics, medicine, and education as we know them. It has fired our near-pathological pursuit of technological Utopias even as we push ourselves and our planet to the brink of collapse. Fortunately, an Age of Reunion is emerging out of the birth pangs of an earth in crisis. Our journey of separation hasn't been a terrible mistake but an evolutionary process and an adventure in self-discovery. Even in our darkest hour, Eisenstein sees the possibility of a more beautiful world—not through the extension of millennia-old methods of management and control but by fundamentally reimagining ourselves and our systems. We must shift away from our Babelian efforts to build ever-higher towers to heaven and instead turn out attention to creating a new kind of civilization—one designed for beauty rather than height.
Paul makes the singular claim to have been the "last but not the least" of the Apostles of Jesus. Paul never met Jesus, but he makes high claims for his experiences of mystical revelations that include his ascent to heaven and his claim to not only have "seen" Jesus in his glory, but to have regularly communicated with the one he calls the Risen Christ. Early Christianity, as it unfolds, stands or falls on the claims of this single man whose Message and Mission are distinct from that of James, Peter, and John. In this book Paul's Ascent to Paradise becomes an entrée into his whole world of Hellenistic mystical religious experience. This "history of religions" approach to Paul supersedes the dogmatic approaches of Christian theology and dogma. It is refreshing, gripping, dramatic, bold and fascinating. For Paul the "appointed time of the end had grown very short," to use his words. Everything has to be viewed through that apocalyptic lens and one is transported back to Paul's social world, the "battles of the apostles," and either his triumph or his failure--depending on the judgment of history.
Draws on St. Paul's letters and other early sources to reveal the apostles' sharply competing ideas about the significance of Jesus and his teachings while demonstrating how St. Paul independently shaped Christianity as it is known today.
Writer-poet Luci Shaw has given us a lifetime of exquisite reflections on the breadth and wonder of life. Now in her eighties, she turns her attention to the season of edging toward life's borders. Her spirit of adventure and transparency will fill you with hope and gratitude.
divisibility in Physics VI. I had been assuming at that time that Aristotle's elimination of reference to the infinitely large in his account of the potential inf inite--like the elimination of the infinitely small from nineteenth century accounts of limits and continuity--gave us everything that was important in a theory of the infinite. Hilbert's paper showed me that this was not obviously so. Suddenly other certainties about Aristotle's (apparently) judicious toning down of (supposed) Platonic extremisms began to crumble. The upshot of work I had been doing earlier on Plato's 'Third Man Argument' began to look different from the way it had before. I was confronted with a possibility I had not till then so much as entertained. What if the more extreme posi tions of Plato on these issues were the more likely to be correct? The present work is the first instalment of the result ing reassessment of Plato's metaphysics, and especially of his theory of Forms. It has occupied much of my teaching and scholarly time over the past fifteen years and more. The central question wi th which I concern myself is, "How does Plato argue for the existence of his Forms (if he does )7" The idea of making this the central question is that if we know how he argues for the existence of Forms, we may get a better sense of what they are.